The term ‘Akshara’ refers to the imperishable and everlasting one.
Imperishable one is Paramatma, the Supreme entity. It is the infinite without
beginning or end. ‘Kshara Brahma’ is the one being formed and getting changed
into enumerable perishable forms. There are two other classifications of Brahma;
Nirguna Brahma and Saguna Brahma. Nirguna Brahma is a state of Supreme
consciousness (God) without the influence of Prakriti, the natural forces. It is totally
free from the influence of the operative principles of Prakriti; Sattvaguna, Rajoguna
and Tamo guna. The gunas are powers constituting Prakriti or sakti. In the state of
Nirguana, Paramatma exists in the purest form and that there is perfect
peacefulness and bliss. This is the ultimate goal of every soul. Saguna Brahma
represents the created universe where the forces of Prakriti are active. Saguna
Brahma is again classified into Para Prakriti and Apara Prakriti. The forces of
Prakriti are active in Para and Apara. Para is the unmanifest Saguna Brahma with
only the subtle influence of Prakriti. Apara is the wide universe with its created
forms consisting of Panchabhoota (five fundamentals elements; akas, air, agni,
water and earth).
The world visible or otherwise is Saguna with the influence of the qualities
of Prakriti. Whatever we see around are subjected to change and are perishable
in nature.It is Saguna Brahma. When a unit soul merges with the Akashra Brahma
it shall not have any more births. Otherwise birth and deaths will go on continuously
for every soul till its ultimate merger with the supreme. Kshara Brahma is under
the bondage of Prakriti.
Arjuna asked: Krisna, what is Brahma (Supreme)? What is Adhyatma and what is Karma? What is Adhibhuta (primordial matter) and what is meant by Adhidaiva (divine)? Who is Adhiyajna and how does it dwell in our body? How a stable minded person can realize You at the time of death?
Akshara Brahma is the ultimate cause and the imperishable one. The existence of the particle of Brahma in every body as soul is called Adhyatma. The action resulting in the creation of all beings is called Adhiyajna. The perishable body existing in all is called Adhibhuta (matter). The Purushothama existing in everything is called Adhidaiva (the Divine). Arjuna, the witnessing entity in everybody is the Adiyajna. Akshara Brahma is that remains unchanged and imperishable. Unchanged refers to not changing its form. There is a concept that according to the will of Purusa (Supreme consciousness), Prakriti does the action of creation.
All that is perishable is Adhibuta (matter). The shining Purusa is Adhidaiva. The Purusa existing in the body is Adhiyajna.
There is no doubt that one thinking of Me alone, even at the time of death, shall invariably attain Me. ‘Mam Eva’ shall be noted particularly that there shall not be any other thoughts in an individual at the time of death other than of God. But it seldom happens and hence rebirth takes place.
One shall attain that object, after death, about which he was thinking at the time of death. It shall not be taken for granted that one who thinks of some object at the time of death, would become that object after death. The ideational thought is more important. He may take the birth as a rich man or educated one or a socially influential person, depending upon one’s past actions and the bondages. It may be noted that one shall ‘attain’ the object and not to become the object.
Therefore Arjuna, you think of Me always and do your moral obligation of fighting the war. As your mind and reasons are set on Me, there is no doubt that you will reach Me. Krisna mentions I representing the God.
Arjuna, if one established in the thoughts of Me without thinking anything else, doing the practice of yoga in the form of meditation shall reach the ultimate, Divine Purusa (consciousness). Abhyasa refers to the practice of meditating on God. One who practices yoga shall be able to fix his thoughts on God. His mind should be focused only on the Supreme, without wandering hither and thither for any other objects. It is sure that such a spiritual aspirant shall attain the Divine entity of Purusa.
He who meditates on Me knowing that I am without beginning and end, more subtler than atom, as the sustainer of the universe, having the form beyond the human concept, effulgent like the sun and far beyond ignorance and darkness; will reach the Supreme Pursua verily. At the time of death if one with full devotion and power of yoga, firmly holding his life-breath in the space between the two eyebrows and meditate on Me with full devotion shall attain Me. The ideation to be practiced in yoga is made clear. God is beginning less and without end, subtler than the subtle, sustainer of the entire universe, effulgent like the sun; gives a clear and beautiful concept to a spiritual aspirant. The first stanza as above is considered by many as the most beautiful lines in Bagavad Gita; beauty intensified, and is a guideline to one who practices yoga.
I shall explain you in brief about the supreme goal that the knower of Vedas consider as indestructible, free of passion; where the devotees devoid of desires wish to reach. ‘Aksharam’ refers to Akshara Brahma, the imperishable God. The wise yogi and the spiritual aspirants aim to attain the state of Akshara Brahma which is formless and non destructible.
He who meditates upon on Me at the time of leaving his body (death), bringing his prana at the top of his head, chanting the scared syllable ‘OM’ and closing all the doors of senses, with utmost carefulness and steadfastness shall reach the Supreme Purusa. The ideational concept of mantra (sacred words) is more important than the words of mantra. The true ideation of the concept of the mantra is capable of purifying one’s mind. Om is considered as the first sound being formed at the time of creation and which is always existing. In the sound of Om; creation, operation and destruction of the universe are combined.
Arjuna, the yogi fixing his mind on Me, contemplating on Me always, can attain Me without much difficulty. The term ‘Ananyacheta’ refers to not thinking of anything else and fixing one’s mind only on the Supreme. Though everybody wants peace and happiness, a yogi only can attain a state of infinite peace and happiness.
Those great souls reached Me shall not come back to the world of miseries again. They will not have further births. Those attained liberation have already become one with the God. There is no separate existence for such souls thereafter and hence the question of rebirth does not arise.
Arjuna, all the worlds and entities from Brahmaloka and below are liable to appear and reappear, but those absorbed in Me will have no rebirth. The Supreme, Nirguna Brahma is beyond the realm of Para and Apara i.e. beyond time, place and person (beyond all relativities). He is therefore the most subtle and infinite. Here Brahmaloka refers to ‘Saguna Brahma’. Once a unit soul merges with the Supreme at the point of liberation there is no further return for the soul. Like waters merging in to the sea; the sea alone exists thereafter. Those souls which have not merged with Nirguna Brahma shall have to take rebirths until their minds are completely purified
Those who know the Supreme say that the day and night of Brahma (cosmic day) consist of thousands of years or ‘yugas’. Our calculation of day and night is based on and is related to the earth and the sun. We cannot even imagine the concept of day and night of the universe consisting of a number of solar systems, stars and planets. In the day of the beginning of creation (Prabhava) of Brahma all the unmanifest become clear and manifest. In the night (Pralaya) of Brahma all the manifest disappear into Brahma and become un-manifest and unknown. In the beginning or in the origin everything gets manifested or embodied. In the case of Pralaya or destruction everything merges with the primordial Prakriti (Para Prakriti). In Prabhava all the beings get manifested again at the beginning of the cosmic day. The birth and death go on indefinitely until one gets completely purified and merged with Nirguna Brahma (Supreme consciousness) where there is no influence of the forces of Prakriti. Living beings take rebirth according to their bondages of action.
The Supreme consciousness (God) the imperishable exists as unmanifest beyond the subtle un-manifest Prakriti (Para Prakriti). The Paraprakriti is un-manifest and is the subtlest form of creation. The Aparaprakriti is one manifest; the world formed by five fundamental elements of ether, air, fire, water and earth. God is the pure conscious which is un-manifest. It is subtler than the most subtle (Nirguna Brahma or Supreme consciousness). The operative principle of Prakriti has no influence or relevance in Nirguna Brahma. It is the ultimate truth and is unchangeable. But Saguna Brahma is subjected to change under the influences of Prakriti. Therefore Saguna Brahma is called perishable. The world before us is perishable but clear as manifest.
The un-manifest consciousness is Akshara. To merge with the un-manifest is the ultimate goal of everybody. It is My supreme abode and that those who attain this Supreme state shall never return and have any rebirth. Akshara is Nirguna Brahma (Supreme consciousness) The world seen as manifest is the world of five fundamental elements. The un-manifest Brahmalokha is very difficult to be known and realized. A yogi, thinking that the un-manifest is the Supreme truth, worships it. For a spiritual aspirant, after purifying his mind and merging with the Supreme un-manifest, is Nirvana or liberation.
Arjuna, in the un-manifest the manifest resides. However the un-manifest Purusa can be attained only by exclusive devotion and right action.
I shall make you clear that when the departing yogi would return or he would not. That is taking rebirth or not. ‘Anavarti’ refers to where there is no rebirth for a soul. Avarti means rebirth and death being continued. When the mind of a yogi becomes completely purified and refined his soul merges with the Supreme forever without a return or rebirth. It is Anavarti. But who has not attained that state of perfection takes further births till he attains perfection and that it is called Avarti.
A yogi is said to have attained Brahma who leaves his body when there is light i.e. the day light and the deity being the sun God and during the bright fortnight and the northward movement of the sun (Utharayana). 146 BrahmavirtaJana’ mean those devotees worshipping God constantly. The above conditions are applicable only to the knower of the Supreme and not to others. Some say on the death of a samnysin that he has attained liberation (samadhi). It is utter foolishness. This state may be applied only in one or so out of thousands of cases. It is a question of purity of mind, knowledge of the Supreme, devotion etc. The merger of the soul takes place only when the worldly desires come to an end. He who attains the knowledge of Brahma alone gets ultimate liberation. The liberation is called Nirguna Samadhi.
A yogi leaving his body as witnessed by smoke, night, the southern movement of the sun (Dakshinayana) etc. takes rebirth. The term yogi shall be noted that liberation is only for the yogis who have the knowledge of the Supreme and who are trying to attain him and not for Bhogies (Those deluded by earthly desires and pleasures). Liberation is a problem to the evolved souls only and not for a common man. A common man is always after the worldly pleasures and sense objects. There is a saying that the ordinary people may die just before the new moon. It is to confirm the nearness of death.
There are two periods during a month; the bright fortnight and dark fortnight. But a yogi shall not be deluded by that, he shall continuously worship the Supreme irrespective of the bright and dark fortnights. It is stated that a yogi leaving his body in the bright fortnight of the Northern movement of the sun shall not have further rebirths and the one leaving the body during the dark fortnight of Dakshinayana of the sun takes rebirth ordinarily. Liberation comes automatically when one’s mind gets purified completely with the devotion of the Supreme.
A yogi attains a state of Brahmahood, surrendering unto God all the fruits of his action and knowledge of the Vedas, doing sacrifices and penances and giving alms to the poor. A person who desires for the fruits of actions cannot attain the Supreme state. Bondages are formed both in doing wrong action and right actions. If one surrenders the fruits of action unto God he does not attract bondages. Those devotees visiting the famous temple of Sbarimala (deity is Dharma Sasta) take along with them two bags on their heads representing the fruits of right and wrong actions to surrender to the deity. But one must wash off the ill effect of evil action by himself by right action. It is not convincing as to why one surrenders the result of wrong action also to the deity; may be to make his mind lighter